‘Ya Ali Madad’ or ‘Ya Allah’ – which one is correct?

One of the key accusations of the skeptics directed at the Shias is that in moments of crisis they invoke Ali Ibn Abi Talib (a.s.) instead of invoking Allah the Almighty.

Unfortunately, even some Shias of the Ahle Bait (a.s.) stand confused on the matter and are inclined towards this line of argument.

At the root of the matter therefore lies a simple question – Do we seek help with ‘Ya Ali Madad’ or ‘Ya Allah’?

Reply

This is an age-old argument formulated by the enemies of the Ahle Bait (a.s.) to attack the Shias with labels of polytheism and disbelief.

They have conveniently transformed the narrative from ‘Allah vs Idols’ to ‘Allah vs Ali (a.s.)’ or ‘Allah vs Muhammad (s.a.w.a.)’. They try to position Allah in opposition to all others, even His Own Prophets (a.s.) and Proofs (a.s.).

In their warped version of divine monotheism, the enemies have ignored rather, rejected, clear verses of the Holy Quran calling on Muslims to take help of divine Prophets and proofs (a.s.).

Is there any way out for the cynics from clear cut Quranic instructions like these:

‘O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him…’ (Surah Maidah (5): Verse 35)

‘…and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.’ (Surah Nisa (4): Verse 64)

‘Peace be on you (O Ameerul Momineen), O the one with whose name and the name of his brother (s.a.w.a.), Allah rescued Nuh’s ark from the turbulence of the flood and peace be on you that Allah forgave Adam when he erred, through the mediation of him and his brother (s.a.w.a.)…’

Ziyarat of Ameerul Momineen (a.s.) on the Day of Ghadeer from Iqbal al-Aamaal p. 608-611

Even the Ahle Tasannun have recorded that Adam (a.s.) was forgiven through the medium of the five infallible personas (a.s.) viz. Muhammad (s.a.w.a.), Ali (a.s.), Fatima (s.a.), Hasan (a.s.) and Husain (a.s.).

Interested readers can refer to the exegesis of the verse:

‘Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.’ (Surah Baqarah (2): Verse 37)

Al-Durr al-Manthoor under the exegesis of this verse in vol. 1 pp.58,60

Al-Manaaqeb of Ibn al-Maghaazeli p. 63

Al-Tabaraani

Al-Mustadrak

Hilyah al-Awliya

Sunan al-Baihaqi

Tarikh al-Dimishq

Faraaed al-Simtain Fi Fazaael al-Murtaza wa al-Batool wa al-Sibtain

Likewise Moosa (a.s.) and Haroon (a.s.) were rescued by Ali (a.s.) as evidenced in the Holy Quran under the verse:

وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا

‘…and We will give you both an authority, so that they shall not reach you; (go) with Our signs’ (Surah Qasas (28): Verse 35)

In the exegesis of the verse, Ibn Abbas says – the authority in the verse refers to Ali (a.s.).

And the authority (through the medium of Ali a.s.) was likewise extended as assistance to other divine Prophets (a.s.).

When the great Ulul Azm Prophets (a.s.) invoke Ali (a.s.) in difficulties and in supplications, it is hardly surprising if we find the angels imitating them. Rather they are even needier of Ali’s (a.s.) assistance.

The Holy Prophet (s.a.w.a.) informs Ali (a.s.):

‘…O Ali, surely in the skies are angels, none know how many, except Allah. They await you, discuss your virtues, take pride over the inmates of the skies through your recognition, seek mediation with Allah through your recognition and await your affair.

We also find Imams (a.s.) invoking Allah through the medium of Fatima Zahra (s.a.) as underscored by this incident:

It is related that whenever Imam Muhammad Baqir (a.s.) was afflicted with fever, he (a.s.) would treat the fever by keeping cloth pieces immersed in cold water on his body and call out loudly O Fatima, the daughter of Muhammad! that his voice could be heard from the entrance of the house.

Rauzah al-Kafi, p. 87

Behaar al-Anwaar, vol. 62 p. 102

Bait al-Ahzaan fi Masaaeb Sayyidah al-Niswaan (s.a.), p. 135

In explanation of this tradition, Allamah Majlisi (r.a.) says that Imam Baqir (a.s.) desired that by invoking the sacred name of Fatima (s.a.), he would ward off fever.

When the cynics are unable to devise an effective response to the aforementioned arguments, they change tack. After implicitly accepting Ali (a.s.) as a medium, they claim that this was acceptable only so long as he was alive. Now that he is dead and lifeless, it is pointless and even apostasy to invoke him.

Our response to this argument remains the same – Did the Prophets, angels and Imams (a.s.) not invoke Ali (a.s.) either before or after his physical appearance on the earth?

Did they commit a pointless exercise tantamount to apostasy (Allah forbid)?

Moreover, Allah does not consider Ali (a.s.) to be dead and lifeless as the skeptics claim:

‘And reckon not those who are killed in Allah’s way as dead; nay, they are alive (and) are provided sustenance from their Lord.’ (Surah Aal Imran (3): Verse 169)

Based on the Holy Quran and Sunnah, the skeptics consider many lifeless articles to be blessed and miraculous like:

The shirt of Yusuf (a.s.)

The staff of Moosa (a.s.)

The rock that sprung 12 fountains of water satiating the 12 tribes of Bani Israel

The Black Stone in the Kabah

However, when it comes to Ali (a.s.) and the Prophet’s progeny (a.s.) in general, there are altogether different principles of monotheism and polytheism. More than monotheism, this is a case of envy and prejudice, since Ali (a.s.) and his infallible sons (a.s.) are blessed with the power to mediate in crises unlike the leaders of the doubting dolts, who themselves depended on Ali (a.s.) in crises.

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